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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 18:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum - It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,
I.Paul working for his living, Act 18:2, Act 18:3.
1.Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus - under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art.
2.Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, Co2 11:7, etc.; Th2 3:8, Th2 3:9.
3.Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings.
4.Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (Act 18:26), and he owns that they had been his helpers in Christ Jesus, Rom 16:3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told,
(1.)That he was a Jew, but born in Pontus, Act 18:2. Many of the Jews of the dispersion were seated in that country, as appears Pe1 1:1.
(2.)That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in.
(3.)That the reason of his leaving Italy was because by a late edict of the emperor Claudius Caesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer 12:9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people - assiduo tumultuantes; and that it was impulsore Christo - upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.
II.We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.
1.He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa 1:18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa 41:21. Paul was a rational as well as a scriptural preacher.
2.He persuaded them - epeithe. It denotes,
(1.)The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or,
(2.)The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat - He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.
3.He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (Act 18:5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (Co2 5:14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.
III.We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, Act 18:6.
1.Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5, Rev 13:6. To justify their infidelity, they broke out into downright blasphemy.
2.Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (Act 18:5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (Act 18:6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, Act 13:51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it.
(1.)He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and Act 20:26, he plainly refers to Eze 33:8, Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners.
(2.)They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would.
3.Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Mat 23:37), would have healed them (Jer 51:9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom 11:12, Rom 11:14.
Historical interpretation
Five Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Tents can refer to perfect souls, which also is true of the name Israel derived from “seeing God.” Now these “tents,” says Scripture, are “just like shady groves, like paradises beside streams and like tents that the Lord has pitched.” It thus shows that there are other tents that the Lord has pitched, which the tents of Israel resemble. I have to go forth beyond this world in order to see those that are “the tents the Lord has pitched.” They, no wonder, are those he showed to Moses when he was building the tent in the desert. The Lord said to him, “Behold, you shall make all according to the model that has been shown to you on the mountain.” In imitation of these tents, therefore, Israel must make its tents, and each of us must prepare and build our own tent. In light of this, I do not believe it happened by chance that Peter and Andrew and the sons of Zebedee were fishermen and that Paul was a tentmaker. And as they, summoned from their trade of catching fish, are changed and become fishers of people when the Lord says, “Come, follow me, and I shall make you fishers of men,” so too Paul—for he too was called “apostle” through my Lord Jesus Christ—was changed by a similar transformation of his trade so that, just as they were turned from fishermen into fishers of men, so he was moved from making earthly tents to building heavenly tents. He made heavenly tents by teaching each path of salvation and showing the way of the blessed dwellings in the heavens. Paul made tents also by establishing churches when “he proclaimed, in its fullness, the gospel of God from Jerusalem all the way around to Illyricum.” In this way he too made tents in the likeness of the heavenly tents, “which God showed to Moses on the mountain.”
Let no one who is a craftsman be ashamed, but rather those who are reared for no purpose and do nothing, the ones who employ many servants and enjoy an immense court. For being raised as an unceasing worker is the nature of philosophy. The minds of such people are purer, more vigorous. The one who does nothing is really one who does much in vain and, full of indolence, in an entire day accomplishes nothing. The one engaged in work will take on nothing superfluous in haste, neither in deeds nor words nor thoughts. For such a person’s entire soul, throughout the day, has been set on a painful means of existence. We, therefore, ought not to scorn those who support themselves by the work of their hands, but we should really count them blessed because of this.… Paul, after countless journeys, despite such great wonders, stayed with a tentmaker and sewed skins. Angels honored him and demons trembled at him, and still he was not ashamed to say, “These same hands served my needs and those who were with me.”
Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, "That wherein they glory, they may be found, even as we," it is providentially ordered that he there abides. Observe how, not in Jerusalem, nor near it the crisis was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king's palace. And smile not thou, beloved, to hear of his occupation. For it was good for him even as to the athlete the palaestra is more useful than delicate carpets; so to the warrior the iron sword is useful, not that of gold. "And wrought," though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness.
[Paul] has repeatedly said of himself that he was working with his own hands so as not to burden anyone, and it is written of him that he joined with Aquila because of the similarity of their handicraft, so that they might work together to maintain a livelihood. From these and other such passages of the Scripture it is clear enough that our Lord does not reprove a person for procuring these things in the usual manner, but that he reproves a person who would serve in the army of God for the sake of these things, one who in his works has his eye fixed not on the kingdom of God but on the acquisition of these things. This entire precept is reduced, therefore, to the following rule: namely, that even in the procuring of these things we should keep our mind on the kingdom of God and that in the service of the kingdom of God we should give no thought to these things. In this way, even if these things be lacking at times (and God permits this usually for the purpose of exercising us), not only do they not weaken our resolve, but they even strengthen it for trial and approval.
They were of the tent-making trade. As exiles in the land and strangers, they build tents for themselves to use on the way; σκῆναι in Greek are called tabernacles, deriving the etymology from shading, among which shade is called σκία; σκῆναι or σκηνώματα mean something like little shades, which the ancients formed from woolen, wooden, or Cilician cloths, or from the leaves or branches of trees. Mystically, just as Peter by fishing draws us from the waves of the world through the nets of faith, so Paul by setting up the tents of protection defends us from the rain of sins, the heat of temptations, and the winds of treacheries, both by word and by deed. At this point, there are two verses in Greek that are not found in some of our manuscripts. He discussed in the synagogue every Sabbath and persuaded Jews and Greeks. Then follows what both manuscripts have, added:
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Summary
Acts 18:3 provides a concise yet profound insight into the Apostle Paul's practical approach to ministry in Corinth, revealing that he resided and collaborated with Aquila and Priscilla, a Jewish couple, because they shared the common trade of tentmaking. This verse highlights Paul's commitment to self-sufficiency, enabling him to preach the Gospel without financial burden, while simultaneously laying the groundwork for a significant partnership in early Christian mission and community building.
Context
Literary Context
Acts 18 opens with Paul's arrival in Corinth after his challenging ministry in Athens, as detailed in Acts 17. Having reasoned with philosophers on Mars Hill and seen limited conversions, Paul enters Corinth, a bustling and morally complex Roman provincial capital, likely seeking a new strategy or a more receptive audience. The immediate verses, Acts 18:1-2, establish that he found Aquila and Priscilla, recently expelled from Rome by Emperor Claudius's decree, providing the backdrop for their meeting and shared circumstances before this verse details their vocational connection. This meeting is pivotal, as Aquila and Priscilla become invaluable ministry partners throughout Paul's subsequent journeys, demonstrating the organic way God often brings people together for His purposes.
Historical & Cultural Context
Corinth was a major port city, a strategic center for trade and communication in the Roman Empire, known for its wealth, diverse population, and notorious immorality. Such a city would have a high demand for various crafts, including tentmaking, which involved working with leather or heavy canvas for tents, awnings, or even sails. Emperor Claudius's edict (c. AD 49) expelling Jews from Rome, mentioned in Acts 18:2, forced many Jewish Christians, like Aquila and Priscilla, to relocate, inadvertently facilitating their encounter with Paul. In the Greco-Roman world, manual labor was often looked down upon by the elite, but Jewish tradition, including rabbinic teaching, often encouraged learning a trade, ensuring self-sufficiency and preventing dependency, a principle Paul clearly embraced.
Key Themes
This verse contributes significantly to several key themes in Acts and Paul's ministry. It underscores the theme of Divine Providence, showing how God orchestrated the meeting of Paul with Aquila and Priscilla through a shared trade and historical circumstances (the Roman edict), leading to a powerful ministry partnership. It also exemplifies the theme of Dignity of Labor, as Paul, a highly educated Pharisee and apostle, willingly engaged in manual labor to support himself, challenging societal norms and demonstrating the value of honest work, a principle he would later teach in his epistles (e.g., 1 Thessalonians 4:11-12 and 2 Thessalonians 3:7-9). Furthermore, it highlights Partnership in Ministry, as this initial vocational connection blossomed into a deep spiritual collaboration that profoundly impacted the early church, as seen in their later roles in Ephesus and Rome, and their instruction of Apollos in Acts 18:24-26.
Exposition and Analysis
Key Word Analysis
This primary preposition denotes the "channel of an act" or the "reason" for something. In Acts 18:3, it explicitly states the causal link between Paul's shared craft and his decision to live and work with Aquila and Priscilla. It emphasizes that their common occupation was the direct reason for their cohabitation and collaboration, serving as a practical foundation for their relationship.
This verb, in the middle voice, signifies "to toil (as a task, occupation, etc.)," or "to be engaged in or with." It highlights Paul's active participation in the work of tentmaking, indicating not merely a passive association but a diligent, hands-on engagement in the trade. This word underscores the physical effort and commitment Paul put into supporting himself.
Derived from "skēnē" (tent) and "poiéō" (to make), this noun specifically identifies the occupation. It refers to a manufacturer of tents, but could also encompass work with leather or heavy cloth for various purposes like awnings or sails, a common and respectable trade in a port city like Corinth. This precise term clarifies the shared "craft" that brought Paul, Aquila, and Priscilla together.
Verse Breakdown
"And because he was of the same craft"
This clause establishes the immediate reason for Paul's close association with Aquila and Priscilla. It reveals that Paul, despite his apostolic calling, possessed a practical skill that aligned with theirs, providing a natural basis for connection and mutual support. This shared profession was not incidental but foundational to their living and working arrangement.
"he abode with them, and wrought"
This phrase describes the immediate consequence of their shared craft. "Abode" (G3306 ménō) signifies that Paul stayed or dwelt with them, indicating a period of residence and close proximity. "Wrought" (G2038 ergázomai) emphasizes that he actively engaged in the work alongside them, not merely as a guest but as a contributing member of their household and business. This highlights Paul's commitment to self-sufficiency and diligence.
"for by their occupation they were tentmakers"
This final clause provides the explicit explanation and confirmation of the shared craft. The conjunction "for" (G1063 gár) introduces the reason, clarifying that their common "occupation" (G5078 téchnē, referring to their trade or skill) was indeed that of "tentmakers" (G4635 skēnopoiós). This reinforces the practical and vocational bond that united Paul with Aquila and Priscilla, setting the stage for their future ministry partnership.
Literary Devices
The verse employs Conciseness to convey significant information efficiently, immediately establishing the practical foundation of Paul's relationship with Aquila and Priscilla. There is an element of Irony in that a highly educated apostle, called to preach the Gospel, would find his primary connection and means of support through a common trade, rather than immediate ecclesiastical patronage. This highlights Paul's Humility and Practicality, demonstrating his willingness to integrate his spiritual calling with the realities of daily life and labor. The shared "craft" serves as a form of Metonymy, where the occupation stands in for the shared values of diligence, self-sufficiency, and perhaps even a common social standing that allowed for a natural bond to form.
Theological and Thematic Connections
Acts 18:3 powerfully illustrates the biblical principle of the dignity of labor and the integration of faith with daily work. Paul's example demonstrates that even those called to full-time ministry are not exempt from honest toil, and indeed, such work can provide a platform for integrity, independence, and authentic witness. His choice to support himself through tentmaking prevented accusations of greed or exploitation, allowing the Gospel to be preached freely and without hindrance. This practical approach to ministry also highlights God's sovereignty in bringing together individuals through seemingly mundane circumstances, transforming a shared trade into the foundation for a profound and enduring partnership in the advancement of His kingdom.
Reflection and Application
Acts 18:3 offers profound lessons for contemporary believers, reminding us that our vocations are not merely secular pursuits but integral parts of our spiritual journey and opportunities for God's glory. Paul's example challenges the notion that spiritual service is separate from or superior to manual labor; instead, it dignifies all honest work as a means of providing for oneself, maintaining integrity, and building relationships that can lead to spiritual fellowship and ministry. We are called to be diligent in our work, whatever it may be, using our skills not only for personal sustenance but also as a platform for witness and community. This verse encourages us to seek out common ground with others, recognizing that shared interests or professions can be divinely appointed avenues for connection, partnership, and the organic expansion of God's kingdom. It invites us to consider how our own "craft" or occupation can be leveraged for Kingdom purposes, fostering relationships and demonstrating the transformative power of the Gospel through our daily lives.
Questions for Reflection
FAQ
Why was Paul, an apostle, working a manual labor job like tentmaking?
Paul's decision to work as a tentmaker, as described in Acts 18:3, was multifaceted and strategic. Firstly, it allowed him to be financially independent, preventing him from being a burden to the nascent Christian communities he established. This was crucial for maintaining the credibility of his message and avoiding accusations that he preached for monetary gain, a concern he explicitly addresses in his letters (e.g., 1 Thessalonians 2:9 and 2 Corinthians 11:7-9). Secondly, it aligned with Jewish rabbinic tradition, which encouraged all men, even scholars, to learn a trade. This practice fostered humility and provided a practical means of support. Thirdly, working alongside others, like Aquila and Priscilla, provided natural opportunities for fellowship, evangelism, and discipling, integrating his ministry seamlessly into daily life.
Christ-Centered Fulfillment
While Acts 18:3 focuses on Paul's practical approach to ministry, it subtly points to Christ in its demonstration of humility, self-sacrifice, and the dignity of labor. Jesus, the ultimate example, did not come to be served but to serve (Mark 10:45), and He too engaged in a common trade as a carpenter before His public ministry (Mark 6:3). Paul's willingness to "abide with them, and wrought" reflects the incarnational principle of Christ, who emptied Himself and took on the form of a servant (Philippians 2:7). Furthermore, the shared craft that united Paul with Aquila and Priscilla foreshadows the new community formed in Christ, where believers from diverse backgrounds are united not by earthly occupations but by their common faith in the "Lamb of God who takes away the sin of the world" (John 1:29). Paul's labor for the sake of the Gospel, without seeking personal gain, mirrors Christ's ultimate sacrifice, freely given for the redemption of humanity, establishing a model for all who follow Him to serve with integrity and selflessness, reflecting the very heart of the Kingdom of God.